The Purposes of Repetition in the Qur'an According to the Risale-i Nur

Ghanim Qadduri al-Hamad

Introduction

All praise be to God, and His blessings and peace be upon our master, Muhammad, His
Messenger.

Since repetition is a style widely used in the Qur'an, some people who lack literary knowledge
have supposed that it mars the eloquence and should be avoided in expression of the
meanings. This mistaken idea prompted the Qur'anic commentators and scholars to expound
the purpose of the repetitions in the Qur'an, and to explain their importance. For repetition is a
style widely used in Arabic, for emphasis and for impressing intended meanings on the mind,
and is an element of good style and a sort of eloquence.

Ustad Said Nursi was a scholar who expended considerable effort to expound various
aspects of the Qur'an's miraculousness, one of which was what he called "the miracle of
repetition." He dealt with this in depth in many places in the Risale-i Nur, and his approach is
such that it persuades his readers to share his view that the Qur'an displays an aspect of its
unique miraculousness with its style of eloquent repetition.

In this paper, I study and analyze repetition in the Qur'an in two main sections:

Part One: Repetition in the Qur'an and the ideas concerning this of the commentators and
scholars.

Part Two: Repetition in the Qur'an and its purposes according to the Risale-i Nur.

My intention is that by answering some people's queries about repetition in the Qur'an, and
assisting in understanding it, Part One will serve as an introduction to the analysis and
exposition in Part Two of Bediuzzaman Said Nursi's ideas on the subject in the Risale-i Nur.
Success is from God alone, and our return is to Him.

PART ONE

The word takrar1 in Arabic has the meaning of something occurring successively. Thus,
karrartu al-shay'a2 means 'I repeated something or did it over again. Badruddin al-Zarkashi
defined it as follows: "Takrar means repeating a part of speech either identically or
synonymously for the purpose of emphasis."3

One may divide the repetitions in the Qur'an's verses into the following sorts:

1. 'Literal' Repetition

Repetition of both words, and phrases, and whole verses is called 'literal' (lafzi). Literal
repetitions may be classified as:

i. Adjacent literal repetitions, where words or phrases are repeated consecutively.

ii. Disjoined literal repetitions, where other words or phrases intervene between the repeated
words or phrases.

2. Repetition of meanings
This is the repetition of a meaning or of stories with words or phrases that are either
synonymous or different.

Firstly, I shall give some verses containing repetitions, then I shall describe some of the
findings of the Qur'anic commentators and scholars, and shall summarize their ideas
concerning these verses.

Firstly: The Sorts of Repetition in the Qur'an

1. Adjacent Literal Repetitions

This sort includes repetition of words, phrases, or whole verses.4 We may give the following
as examples of repetition of words:

i) Heyhata hayhata lima tu'adun (Far, very far is that which you are promised)(23:36)

ii) ..kanat qawarira * Qawarira min fidda (and goblets of crystal * Crystal-clear, made of
silver...)(76:15-16)

iii) Kalla idha dukkati'l-ard dakka dakka * Wa ja'a Rabbuka wa'l-malaku saffan saffa (Nay!
When the earth is pounded to powder, * And your Sustainer comes and His angels, rank upon
rank)(89:21-2)

We may give the following verses as examples of repetition of phrases:

i) Fa-qutila kayfa qaddara * Thumma qutila kayfa qaddara (And woe to him! How he plotted! *
Yea, woe to him; how he plotted!)(74:19-20)

ii) Awla la-ka fa-awla * Thumma awla la-ka fa-awla (Woe to you, [o man!], yea, woe! * Again,
woe to you, [o man!], yea, woe!)(75:34-5)

iii) Kalla saya'lamun * Thumma kalla saya'lamun (Verily, they shall soon [come to] know! *
Verily, verily, they shall soon [come to] know!)(78:4-5)

iv) Wa ma adraka ma yawmu'l-din * Thumma wa ma adraka ma yawmu'l-din (And what will

explain to you what the Day of Judgement is; * Again, what will explain to you what the Day of
Judgement is?)(82:17-18)

v) Fa-inna ma'a'l-'usri yusra * Inna ma'a'l-'usri yusra (So, verily, with every difficulty there is
relief; * Verily, with every difficulty, there is relief.)(94:5-6)

vi) Kalla sawfa ta'lamun * Thumma kalla sawfa ta'lamun (But nay, you soon shall know [the
reality]. * Again, you soon shall know!)(102:3-4)

2. Disjoined Literal Repetitions: This includes repetition of a phrase, or a verse, or several

verses. The following are examples of this sort:

i) Inna fi dhalika la-ayatan wa ma kana aktharahum mu'minin * Wa inna rabbaka la-

huwa'l-'aziz al-rahim (Verily, in this is a sign; but most of them do not believe. * And verily,
your Sustainer is He, the Exalted in Might, Most Merciful.)(26:8-9) These two verses are
thereafter repeated seven times in this sura.5

ii) A' ilahun ma' Allah ([Can there be another] god besides God?)(27:60) This phrase is
thereafter repeated four times in this sura, in verses 61-64.
iii) Wa la-qad yassarna'l-Qur'an li'l-dhikri fa-hal min muddakir (And We have indeed made the
Qur'an easy to understand and remember; then is there any who will receive
admonition?)(54:17) This verse is thereafter repeated three times in this sura, verses 22, 32,
40.

iv) Fa-kayfa kana 'adhabi wa nudhur (But how [terrible] was My penalty and My
warning)(54:16, 18, 21, 30).

v) Fa-bi-ayyi ala'i rabbikuma tukadhdhiban (Then which of the favours of your Sustainer will
you deny?)(55:13). This verse is thereafter repeated thirty times in this sura.

vi) Waylun yawma'idhin li'l-mukadhdhibin (Ah woe, that Day, to the rejecters of the
truth)(77:15). This verse is thereafter repeated seven times in this sura.
vii) Wa la antum 'abiduna ma a'bud (Nor will you worship that which I worship)(109:3, 5).

3. Repetition of Meaning: Subjects in the Qur'an like the stories of the prophets such as
Adam, Noah, Abraham, and Moses (PUT), the resurrection of the dead, Paradise and Hell,
and certain cosmic phenomena and evidences of Divine unity are described in various suras.
Just as verses such as these are not repeated in all the suras, so they are not repeated
literally. For the same subjects are expressed with different words and meanings, which
means that it cannot be placed among the literal repetitions. What drove me to classify these
as 'repetition of meanings' was on the one hand what the scholars of the past had written
about repetition of the stories, and on the other the importance Bediuzzaman Said Nursi had
given the question and his discussion of it in many places in the Risale-i Nur. Examples of this
sort are too many to comprehend at this stage, so God willing we shall indicate some of them
in the examples of the purposes of the repetitions.

Secondly: The Views of Previous Scholars Concluded from their Study of Repetitions
in the Qur'an

The repetitions in the Qur'an attracted the attention of very many of the scholars of previous
times. Among these were Qur'anic commentators, scholars of the Qur'an's miraculousness,
and the scholars of rhetoric. It appears that criticisms of atheists concerning the repetitions
drove these scholars to investigate the reality of the question, and to set out the reasons for it.

Ibn Qutayba (d. 276H) notes that certain atheists saw the repetitions as an opportunity to
defame the Qur'an and they criticized the verse Then which of the favours of your Sustainer
will you deny?(55:13) and the stories of the prophets.6 al-Khattabi (d. 388H) records that they
said: "There are numerous omissions and much conciseness in the Qur'an which render it
difficult to understand... Then there are repetitions, like the verses Then which of the favours
of your Sustainer will you deny? in Sura al-Rahman and Ah woe, that Day, to the rejecters of
the truth in Sura al-Mursalat. These two styles are not commended by the scholars of
language."7 al-Sakkaki (d. 626H) refuted the slanders against the Qur'an of the atheists,
saying: "Some of them say that the repetitions are faulty and devoid of benefit, and that the
Qur'an contains numerous repeated phrases. They include among these the story of
Pharaoh, the verses Then which of the favours of your Sustainer will you deny? and Ah woe,
that Day, to the rejecters of the truth."8

These criticisms alerted the commentators to the need to set out the reasons for the
repetitions, and impelled others too to investigate them. Among these were various schools of
the 'ulama of the early period, who investigated its mysteries and evidences in the light of the
Qur'an and the Arabic language. The most important of these were the following:

1. The Qur'anic Commentators: The Qur'anic commentators gave more importance than
others to expounding the repeated verses and elucidating the reasons for their repetition. As
far we know, some of the earliest scholars busied themselves with this. For example, al-Farra
(d. 207H) examined numerous repeated verses in his work Ma'ani'l-Qur'an.9 The
commentators discussed various different points. al-Baghawi (d. 516H) and al-Qurtubi (d.
671H) dwelt to a greater extent than others on the repetitions in their commentaries called
respectively Ma'alim al-Tanzil and al-Jami' li-Ahkam al-Qur'an.

2. Authors of Works on the Qur'an's Obscure (or Allegorical) Verses: In Qur'anic studies
the word mutashabih is given two meanings: the first has the meaning of 'obscure,' and the
second, 'resembling' or 'similar.' These two meanings were borne in mind by the scholars who
wrote about repetition. Some of the most famous of their works are Ta'wil Mushkil al-Qur'an of
Ibn Qutayba (d. 276H); Durrat al-Tanzil wa Ghurrat al-Ta'wil of al-Khatib al-Iskafi (d. 420H); al-
Burhan fi Mutashabih al-Qur'an (this work was printed under the title of Asrar al-Takrar fi'l-
Qur'an) of Mahmud ibn Hamza al-Kirmani (d. 505H); Milak al-Ta'wil of Ahmad ibn Ibrahim al-
Zubayri (d. 708H).

3. Authors of Works on Rhetoric: In the course of time, repetition came to be included as a

sub-section of the style of prolixity (itnab) in the science of rhetoric. Authors of works on
rhetoric discussed the subject giving a number of verses as examples. This is to be seen in
the work of Abu Hilal al-'Askari (d. 305H) al-Sina'atayn;10 and Jalal al-Din al-Qazwini's (d.
739H) al-Idah fi 'Ulum al-Balagha.11

4. Authors of Works on the Qur'an's Miraculousness: Some of the scholars who wrote
works on the Qur'an's miraculousness touched on the question of the repetitions in
connection with their being a rhetorical style and an eloquent type of Badi' (figures of speech).
However, this did not continue, and is to be seen in al-Khatabi's (d. 388H) Bayan I'jaz al-
Qur'an,12 al-Baqillani's (d. 403H) I'jaz al-Qur'an.13

5. Authors of Works on Linguistics and Arabic: Many people who worked in this field
noted the place of repetitions in Arabic, giving examples from poetry and the Qur'an. Among
these were Ibn Faris (d. 395H) in his al-Sahibi fi Fiqh al-Lugha,14 al-Tha'alibi (d. 430H) in his
Fiqh al-Lugha and Sirr al-'Arabiyya.15

6. Authors of Works on the Qur'anic Sciences: The term 'Qur'anic sciences' was first used
in early works about the Qur'an. It is used in the work al-Fihrist of Ibn Nadim, written in 377H,
and refers to all areas of Qur'anic study. Subsequently to the works Burhan fi 'Ulum al-Qur'an
by al-Zarkashi (d. 794H) and Suyuti's (d. 911H) al-Itqan fi 'Ulum al-Qur'an, works on the
Qur'anic sciences were given their own particular forms. These two scholars included in their
works most of what had previously been written about the repetitions in the Qur'an, and they
quoted from various works that have not come down to the present day.16

The above are the most important points I have gleaned from the works of earlier scholars
about repetition in the Qur'an. I have to say that there are other works that I not been able to
refer to. However, it should be noted that these became more detailed and diversified, till
finally independent works were written on the subject. Of these we might mention al-
Muqtanas fi Fawa'id Takrar al-Qasas of Badruddin Muhammad ibn Ibrahim ibn Jama'a (d.
733H),17 and Nukhbat al-Adhhan fi ma Waqa'a Min al-Takrir al-Qur'an by Muhammad 'Abd
al-'Azim, who was known as Ibn 'Atiq.18

Thirdly: The Views of Early Scholars Concerning Interpretation of the Repetitions in

the Qur'an

The early scholars of Islam (May God have mercy on them) expounded and analyzed all the
Qur'an's verses containing repetitions. It would exceed the limits of this paper to relate all they
said. However, our purpose in mentioning their approach to the repetitions is by way of being
an introduction to Bediuzzaman Said Nursi's views concerning the purposes of the
repetitions. We shall therefore give here in summary form the key terms in the study of the
repetitions: adjacent literal repetitions, disjoined literal repetitions, and repetitions of meaning.

1. Adjacent Literal Repetitions

The purpose of this sort of repetition is to emphasize and strengthen the general meaning. al-
Farra (d. 207H) gave a clear description of this while analyzing verses containing repetitions
of this sort. In his discussion of the verse Verily, they shall soon [come to] know! * Verily,
verily, they shall soon [come to] know!(78:4-5) he said: "Sometimes in order to emphasize a
meaning and intensify it, the Arabs repeat a word exactly; this verse is such a repetition."19

Ibn Farra studied the verse So, verily, with every difficulty there is relief; * Verily, with every
difficulty, there is relief(94:5-6) in the same context, and said:

"Other verses containing repetition for emphasis are the repeated verses in the sura, Qul ya
ayyuha'l-kafirun * La a'budu ma ta'budun (Say: O you that reject faith! * I worship not that
which you worship)(109:1-2). The repetition here retains the same meaning."20

Abu'l-'Abbas Tha'lab (d. 291H) held a different opinion about repetitions of this sort, which
was that even if the words were the same, the meanings they bore differed. It is related that
he expounded the verses Say: O you that reject faith! * I worship not that which you worship
as follows: "The repetition here is extremely apt, for underlying every word is a second
meaning."21

Ibn Qutayba (d. 276H) also ascribed an emphatic meaning to 'adjacent literal repetitions,' and
said:

"As for repetition of words of the same sort, they are normally interchangeable, as in the sura,
Say: O you that reject faith! * I worship not that which you worship... As we said before, the
Qur'an was revealed in Arabic and it employs Arabic usages. One of the characteristics of
Arabic is repetition, the purpose of which is emphasis and to impress a meaning on the mind.
Almighty God says: Verily, they shall soon [come to] know! * Verily, verily, they shall soon
[come to] know!(78:4-5); So, verily, with every difficulty there is relief; * Verily, with every
difficulty, there is relief.(94:5-6); Woe to you, [o man!], yea, woe! * Again, woe to you, [o man!],
yea, woe!(75:34-5); And what will explain to you what the Day of Judgement is * Again, what
will explain to you what the Day of Judgement is?(82:17-18). The purpose of all these
repetitions is to emphasize the meaning and impress it on the mind."22

Authors of works on the allegorical and obscure verses of the Qur'an tended to favour
Tha'lab's view concerning the repetitions. For example, al-Khatib al-Iskafi (d. 420H) said this
when expounding the verse So, verily, with every difficulty there is relief: "If it had not been for
this, there would have been no repetitions."23 al-Kirmani (d. 505H) said about the same
verse: "This is not repetition."24 While about the repetition in sura, Say: O you who reject
faith!(109:1), al-Khatib al-Iskafi (d. 420H) said:

"The answer if one is asked about the repetition in this sura, we gave it at length in our work
Jami' al-Tafsir, and here I want to mention one of them... what is called repetition here, is not
repetition. And in regard to the aspects mentioned in Jami' al-Tafsir, it also is not repetition."25

Abu Ja'far al-Zubayri (d. 708H) said about this same subject:

"If one is asked about the repetitions in this sura, the answer would be this: if it is agreed that
every verse of the sura bears a different meaning, there are no repetitions. Thus, what
appears to be repetition, are sentences containing different words, expressing different
meanings, even if the words appear to be the same. Thus, the four verses bear four different
meanings, so there is no repetition."26

However, when expounding verses about injunctions (ahkam) later commentators began to
collate all that previous scholars had written, and ideas on the subject multiplied, and debates
diversified. Thus, in order to reach sound conclusions in the midst of this wealth of evidence,
the reader is compelled to give it prolonged thought. Now, I shall investigate the
commentators' methods of expounding the repetitions in Suras al-Kafirun and Inshirah, and
give brief summaries of what they wrote. This is only to set forth their methods, not their
views.

Ibn Khazin (d. 725H) said:

"There are two views concerning the verse La a'budu ma ta'budun (I worship not that which
you worship): the first is that there is no repetition of this verse... and the second is that there
is repetition..."27

Abu Hayyan said:

"The commentators have put forward various views concerning these phrases: the first is that
the repetition serves the purpose of emphasis... And the second is that it is not for emphasis.
They have differed concerning it. al-Ahfash said: 'The verses have the meaning of I do not
worship what you are worshipping at the moment, And you do not worship what I am
worshipping this year, And I shall not worship what you are going to worship in the future, And
you will not worship in the future what I shall worship. The repetition is therefore not for
emphasis, and each sentence refers to a different time.

"Abu Muslim says: 'The pronoun ma (what) in the first instance of the verse has the meaning
of alladhi (those) and what is meant is 'objects of worship' (ma'bud). While the same pronoun
in the last two verses [in which it appears] it is used in the sense of a verbal noun and has the
meaning of I do not worship your worship(ping)...'

"Ibn 'Atiyya says: ...

"al-Zamakhshari says: ...

"Of their two views, I prefer this...."28

al-Baghawi (d. 516H) said when expounding the verse, Fa-inna ma'a'l-'usri yusra (So, verily,
with every difficulty there is relief)(94:5-6):

"In this verse the word 'usr (difficulty) is repeated together with the definite article, so because
it is the same, it is as though there is only one 'difficulty.' The word yusra, however, is
repeated in the indefinite, thus because they are different, it is as though there are two
'reliefs'. As though the verse wanted to say: So, verily, with every difficulty there is relief; *
Verily, with every difficulty, there is relief."

The theorist of versification, Abu 'Ali al-Husayn ibn Yahya ibn Nasr al-Jurjani said:

"People say about this verse, 'You can't overcome a difficulty with two easy things,' and they
base this on the word 'difficulty' being definite, and 'relief' being indefinite, and say that the
verse implies that there is one difficulty and two 'reliefs.' But this is not an accurate
interpretation, for if someone was to say: 'Inna ma'a'l-farisi sayfan, inna ma'a'l-farisi sayfan, it
does not mean that there are one horseman and two swords... ... The verse So, verily with
every difficulty there is relief may be interpreted as meaning: Do not let what they say upset
you, for there is relief together with difficulties in this world... Then it repeats Verily, with every
difficulty, there is relief to recall the further favours of the hereafter."29

al-Zamakhshari (d. 538H) says:

"The second sentence may be a repeat... A second possibility is that while the first verse is
Verily, with every difficulty, there is relief, the second is a 'recommencement' (isti'naf)
meaning, immediately after every difficulty, there is relief. Since this is inferred, it means there
are two 'reliefs.'"30
Abu Hayyan (d. 745H) says about the same verses:

"It is understood that as we said before, the repetition of verses is for emphasis. An
unsubstantiated view, however, is that the 'relief' refers to place. Thus, of the two 'reliefs,' one
refers to this world, and one to the hereafter. Another view is that since 'difficulty' is definite
and 'relief' is indefinite, it has the meaning of 'there are two reliefs for every difficulty.' Thus,
the two 'reliefs' are different. There is in fact a Hadith which says: 'One difficulty does not
dispel two instances of relief.'"31

2. Disjoined Literal Repetitions

The dominant view of the scholars about repetitions of this sort is that they serve purposes of
emphasis and confirmation. The context necessitates the repetition of a particular verse, and
the repetition is different to the first verse. It is therefore only an apparent repetition and in
reality bears a different meaning.

Ibn Qutayba (d. 276H) says:

"The reason for the repetition of the verse, Then which of the favours of your Sustainer will
you deny?(55:13) is this: in this sura Almighty God recalls the bounties He bestows on His
creatures, and His power, and He completes each bounty with the above verse; He places it
between two bounties so that men should know the magnitude of the bounties that are being
recalled, and they should be rooted in their minds. The repetition of the verse fa-hal min
muddakir(54:17) is of this same sort, and means then is there any who will receive
admonition?"32

al-Khatib al-Iskafi (d. 420H) says:

"Although what succeeds the verse Waylun yawma'idhin li'l-mukadhdhibin (Ah woe, that Day,
to the rejecters of the truth)(77:15) confirms it and is similar, the meanings differ, so there are
no repetitions."33

al-Nasafi says in expounding the verses Inna fi dhalika la-ayatan wa ma kana aktharahum
mu'minin * Wa inna rabbaka la-huwa'l-'aziz al-rahim (Verily, in this is a sign; but most of them
do not believe. * And verily, your Sustainer is He, the Exalted in Might, Most Merciful.(26:8-9):

"These verses are repeated before and after every story in this sura, thus the meanings they
express are firmly impressed on the heart, and a more powerful style of exhortation and
reprimand is obtained. Morever, each story is a like a Qur'an, containing admonition and
instruction different to the others. It is therefore appropriate that each should begin with the
same opening expression as the others, and conclude with the same expression."34

al-Qadi al-Baydawi (d. 795H) says about the verse Wa la-qad yassarna'l-Qur'an li'l-dhikri fa-
hal min muddakir (And We have indeed made the Qur'an easy to understand and remember;
then is there any who will receive admonition?(54:17):

"This verse is repeated in every story to indicate that the denial of Divine messengers and
subsequent visitation of chastisement should be heeded as lessons, and that repeated
warning is necessary to prevent people slipping off into heedlessness and forgetfulness. The
underlying reason for the repetition of the verses Then which of the favours of your Sustainer
will you deny?(55:13), Ah woe, that Day, to the rejecters of the truth)(77:15) and so on, is the
same."35

Many scholars have suggested various reasons for the repetition 31 times of the verse Then
which of the favours of your Sustainer will you deny?,36 and the numbers of repetitions of
other verses. However, Fakh al-Din al-Razi (d. 604H) says that such interpretations are based
on nothing authentic. He points out these repetitions are revelation, and man cannot
penetrate their mysteries with his mind. It is best therefore for man not to make exaggerated
interpretations of God's Word.37

3. Repetition of Meanings

The repetition of meaning is the restating in different words and in different places of the
same story or subject. In this way a story is frequently repeated, and its repetition is apparent.
The early scholars studied repetitions of this sort in their discussions about repetition in the
Qur'an.

Ibn Qutayba (276H) says:

"As for the stories and tales about past peoples, Almighty God revealed the Qur'an over a
period of twenty-three years piece by piece... representatives of the Arab tribes would come
to the Prophet (PBUH) to become Muslims, and the Muslims would teach them a part of the
Qur'an. The amount they learnt was sufficient for them. Similarly, the Prophet would send
envoys to the tribes to teach them various suras. If the stories about the peoples of the past
had not been scattered through various suras and had not been repeated, the story of Moses
(PUH) would have been related to one group, the story of Jesus (PUH) to another, the story of
Noah (OUH) to another, and the story of Lut (PUH) to yet another. But through His grace and
mercy, Almighty God broadcasted these stories to every corner of the earth by scattering
them through the suras, establishing them in everyone's minds, and through the stories
manifested the message He wished to give to all the people who lived contemporaneously
with the Qur'an."38

Ibn Faris (d. 395H) says:

"Many interpretations have been made of the stories in the Qur'an about the peoples of the
past. One of the most accurate is this: The fact that Almighty God made the Arabs powerless
to produce anything similar to the Qur'an was a miracle proving the veracity of Muhammad's
(PBUH) prophethood. By repeating the same story in various places, Almighty God informed
them of their impotence to do this in whatever form or style. This interpretation is the soundest
of those put forward about this subject."39

Both al-Zarkashi (d. 797H) in his Burhan, and al-Suyuti (d. 911H) in his Itqan discussed the
question of the repetition of the stories of the prophets. al-Zarkashi enumerated many of their
benefits, then al-Suyuti repeated most of these exactly, and quoted openly from the work
mentioned earlier, al-Muqtanas fi Fawa'id Takrar al-Qasas.

The points al-Zarkashi and al-Suyuti mentioned may be summarized as follows:40

i) In every repetition of a story is a meaning not found in the previous one. Although it appears
that the story is being repeated, in fact there is no repetition. However, on each occasion, a
certain amount is repeated which is necessitated by the context.

ii) Since the Companions were to be found in places distant from each other, and most of
them did not have the opportunity to learn the whole Qur'an, if the stories had not been
repeated, the story of Moses (PUH) would have gone to one community, the story of Jesus
(PUH) to another, and so on. In this way Almighty God willed that everyone should receive a
share of the stories, and when a community learnt a new story, it further established in their
minds the one(s) they already knew.

iii) As was noted above in the quote from Ibn Faris, the fact that Almighty God made the
Qur'an an evidence for the veracity of His Messenger's (PBUH) prophethood, and mentioned
each of the stories in various styles, and although they were familiar with these styles, the
Arabs were powerless to produce the like of the Qur'an, and this question clearly
demonstrated their impotence.
At the end of this section we may summarize as follows the most important points made by
the scholars of the early period about repetition in the Qur'an:

i) The scholars of the early period distinguished between three sort of repetition, which as
mentioned above, were 'adjacent literal repetitions,' 'disjoined literal repetitions,' and
'repetitions of meaning.'

ii) The variety of the interpretations of a single aspect, particularly of the later scholars, makes
it very difficult for the reader to choose one over the others.

iii) In their interpretations of the adjacent repetitions they were divided into those who said
their purpose was emphasis, and those who said they indicate different meanings. They
mostly agreed that the disjoined repetitions express different meanings and are therefore only
apparent repetitions. As for repetition of meanings, some interpreted them in the light of the
situation of the Companions, stating that they are in fact repetitions. But others interpreted the
repetitions as containing different elements and thus as not truly being repetitions.

iv) We have not described in detail the interpretations of repetition in the Qur'an of the
scholars of the early period, nor their views, for to do so would exceed the limits of this paper.
We have merely put forward their general trends as an introduction to Said Nursi's views on
the subject.

PART TWO

Repetition in the Qur'an According to the Risale-i Nur

Firstly: The Risale-i Nur is Based on the Qur'an

It should be pointed out that Bediuzzaman took the Qur'an as a source of inspiration, and as
something to be studied and investigated. In the first stage of his intellectual life, he felt at a
loss in the face of the multitude of possible ways, till finally the way of the Qur'an was
unfolded to him. He described this in Mektûbat:

"While thus bewildered, it was imparted to my heart by God's mercy that 'the head of these
various ways and the source of these streams and the sun of these planets is the All-Wise
Qur'an; the true single qibla is to be found in it. In which case, it is also the most elevated
guide and most holy master.' So I clasped it with both hands and clung on to it."41

Thus, Bediuzzaman stated explicitly that "the true master is the Qur'an."42 He declared:

"Know that so long as there is breath in my body I shall say like Mawlana Jalal al-Din al-Rumi
'I shall be a servant of the Qur'an for as long as I live * I have chosen to be the dust on the
path of Muhammad.' For I see the Wise Qur'an to be the source of all lights and effusions,
and whatever truths there are in my works and whatever beauties, they are all derived from
the Qur'an's effulgence. It is because of this that my heart does not consent to any of my
works containing no aspects of the Qur'an's miraculousness."43

The Qur'an's guidance led Bediuzzaman to proclaim that the Risale-i Nur is a valuable
Qur'anic commentary,44 and that whatever virtues it has are "inspired from the Qur'an's
effulgence."45

Another manifestation of Bediuzzaman's concern for the Qur'an was his iintense desire to
prove the Qur'an's miraculousness, and demonstrate up to forty aspects of it.46 Of these he
proved five in detailed fashion in his work Mu'cizat-ý Kur'aniye (The Miraculousness of the
Qur'an).47 One of these are the repetitions in the Qur'an, which he considers to be one of its
miracles, for it is "an ocean of miracles."48 A piece describing the extent of the Qur'an's
comprehensiveness, which embraces both the world of the unseen and the manifest world,
and this world and the hereafter, and men and jinn, is his definition of the Qur'an, which he
gives in his discussion of the Qur'an's miraculousness and its repetitions. If the space had
been available I would have included it in full.49

Secondly: Said Nursi's Principles for Studying the Repetitions

It is understood that Bediuzzaman was faced with a situation in which people were
abandoning the religion of Islam and its culture, and trying to awaken doubts about the
Qur'an's eloquence and its repeated verses. This prompted him to explain the wisdom in and
purposes of the repetitions, just as criticisms of them in the past made by atheists had driven
the scholars of that time to busy themselves with them.

One of the methods he follows in his treatises is not to include lengthy expositions of the
doubts and criticisms themselves, despite the importance he gives to dispelling such doubts.
In his work Isharat al-I'jaz, he says: "In any event, contrary to other 'ulama, it is the way of the
Risale-i Nur not to mention the doubts of opponents lest they taint the minds of readers, and
to give such answers that no place remains for suspicion or doubts. Like in the Risale-i Nur,
so as not to confuse the minds of readers, the Old Said gives importance in this commentary
[Isharat al-I'jaz] to indicating the words only in respect of eloquence."50 While in The
Miraculousness of the Qur'an, he says: "In order not to cause aversion, decisive answers
have been given without mentioning their doubts."51 For this reason, when discussing
repetition in the Qur'an, we see that he does not dwell at length on the doubts raised about
them: "Consider the flashes of miraculousness in its repetitions, which are imagined to be a
fault..."52 While he says in the footnote at the beginning of the Tenth Topic of The Fruits of
Belief, "By explaining one instance of wisdom in the repetitions in the Qur'an, it dispels the
poisonous, putrid illusions of the people of misguidance."53 While on the subject, I should say
that what I have written here is based on Bediuzzaman's works in Arabic and those works that
have been translated into Arabic, and this is only a small part of his works, which run to
thousands of pages. Nevertheless, the information I have gleaned about repetition in these is
sufficient to give a general outline of his ideas on the subject.

As far as I have been able to ascertain it, Bediuzzaman dealt with the subject of repetition in
the Qur'an in many of his works. Among these are the following:

Firstly, the section he wrote in al-Mathnawi al-'Arabi al-Nuri (Turkish: Mesnevi-i Nuriye) in
which the repetitions are studied in six 'Points.'54 Bediuzzaman also mentions these points in
The Miracles of Muhammad.55

Secondly, the Tenth Topic of The Fruits of Belief, called A Flower of Emirdað. He described
this as "An extremely powerful reply to objections raised about repetition in the Qur'an."56

Bediuzzaman made this piece the 'Second Addendum' to The Miraculousness of the
Qur'an.57 Similarly, there is mention of the subject scattered through his works al-Mathnawi
al-'Arabi al-Nuri, The Miracles of Muhammad, Isharat al-I'jaz, and The Miraculousness of the
Qur'an.58

As it is understood from the above-mentioned six 'Points' and as Bediuzzaman states clearly
in A Flower of Emirdað, he discussed the question in general terms:

"Due to my wretched situation, this Topic is confused and graceless. But I knew definitely that
beneath the confused wording is a most valuable sort of miraculousness, though
unfortunately I was incapable of expressing it. But however dull the wording, since it concerns
the Qur'an, it is both worship in the form of reflection, and the shell of a sacred, elevated,
shining jewel. The diamond in the hand should be looked at, not its torn clothes. Also, I wrote
it in one or two days during Ramadan while extremely ill, wretched, and without food, of
necessity very concisely and briefly, and including many truths and numerous proofs in a
single sentence. Its deficiencies, then, should be overlooked!"59

It appears from this, that as is stated in the first discussion above, the repetitions are not
classified according to 'repetition of meaning,' 'adjacent literal repetitions,' and 'disjoined literal
repetitions,' for Bediuzzaman was preoccupied with interpreting the repetitions generally, not
with giving particular examples. The scholars of the past studied the repetitions in the light of
the sequence of the verses, in their comprehensive commentaries on the entire Qur'an. It was
possible therefore for them to expound all the repeated verses in detail. However, this was not
possible for Bediuzzaman when writing his commentary Isharat al-I'jaz, for he was able to
complete only thirty or so verses from Suras al-Fatiha and al-Baqara. Since this is the case,
we shall discuss his method in the light of the six points mentioned above and his discussions
in A Flower of Emirdað and his other works.

Thirdly: The Basis of Bediuzzaman's Ideas About Expounding the Repetitions

One may deduce from many of his treatises the basis of Bediuzzaman's ideas about setting
out the purposes of the repetitions. They are based on defining generally the function of the
repetitions in speech. Bediuzzaman puts these functions at two: emphasis and establishment;
that is, the repeated word or phrase either emphasizes the first mention of it, or it establishes
a new meaning. This is to be seen clearly in his discussion of the phrases Subhanullah, al-
Hamdulillah, and Allahu akbar, which are repeated thirty-three times each after the prescribed
prayers. He says:

"I observed -as is indicated in the Chapters above- that these blessed words that are
repeated after the prayers are not only repeated; they are establishing meanings; or, they are
establishing meanings not through their unity [as a whole] but to emphasize them through
their mutual support [each of them contributing to the whole]."60

The reciter repeats "God is Most Great! God is Most Great! God is Most Great!," but
according to Bediuzzaman each repetition bears a different meaning, in which case the words
are not the same in the reciter's spiritual world. Bediuzzaman expresses this idea in other
words, saying: "Similarly, the repetitions emphasize the meaning, and establish the aims and
the fruits."61

If we think of someone shouting "Zayd! Zayd! Zayd!," we can understand this idea of
Bediuzzaman more easily. For here, the second and third times the name is uttered, no new
meaning is being expressed; the meaning expressed by the first is being repeated. In any
event, the intention of the repetition is not to establish any new meaning, but to emphasize
what the first expresses. To ring a doorbell three times is the same. For the second and third
rings are the same as the first, both in form and aim; the repetition is for emphasis.

As for repetition to establish or express a new meaning, it resembles the shots of someone
shooting; the second, third, and subsequent shots resemble the first, but they achieve
something that the first did not achieve. Someone eating with a spoon is the same; for in
lifting the spoon to his mouth, the person does so in the same manner, but the second, third,
and subsequent times he raises it, he is doing something different to the first time.

It was in consequence of this idea that Bediuzzaman said clearly that "what appears to be
repetition is in fact not repetition."62 And he says: "it demonstrates a sort of miraculousness
through making understood in a single sentence and a single story through its agreeable
repetitions numerous different meanings to numerous different classes of people."63

Generally speaking, the explanations of repetition in the Risale-i Nur are along these lines.
However, someone who studies them attentively may perceive a second meaning, which is
repetition for purposes of emphasis. Bediuzzaman says regarding this: "Reiteration in the All-
Wise Qur'an is to establish [meanings], and repetitions are for emphasis."64 It may be
understood from this that these observations of Bediuzzaman are based on examples of
repetition in the Qur'an the purpose of which is emphasis, or they are based on the sense of
emphasis the repetition inspires in the hearer through others of its indications.

Fourthly: The Purposes of Repetition in the Risale-i Nur

It is my opinion that Said Nursi's presentation of the six 'Points,' in which he analyzes and
explains the repetitions and their meanings -similarly to A Flower of Emirdað and other
pieces- corroborates the basic idea that we mentioned above about the repetitions. This,
together with his linking a number examples with some subtle points and general aims and
purposes of the repetitions, demonstrates the dimensions of his thought. Moreover, he does
this in a way that dispels doubts and hesitations and demonstrates the purposes, eloquence,
and miraculousness of the repetitions in the Qur'an.

First Point

"The Qur'an is a book of remembrance of God, a book of supplication, and a book of

summons, for which reason the repetitions in its suras are completely apt according to
rhetoric and eloquence, and pure wisdom. For what is hoped for from remembrance and
supplication is reward and to attract Divine compassion. It is clear that frequent repetition is
necessary in such matters so that the reward may increase proportionately, as well as the
compassion. Moreover, repeated remembrance of God illuminates the heart. When repeated
supplications are confirmed, and to whatever extent one issues a summons, their
effectiveness is increased."65

This point indicates the subjects in the Qur'an that necessitate repetition; there is therefore
nothing strange in some of its verses and phrases being repeated. The idea expressed in this
First Point preoccupied Bediuzzaman, and he mentioned it at every opportunity. He says in
Mathnawi:

"Know O friend! What necessitates the repetition of some of the Qur'an's parts are the
necessary repetition of supplications and invocations. For just as it is a book of reality and the
Shari'a, and of wisdom and knowledge; so it is a book of supplication, invocations, and
summons. Invocations are reiterated; supplications are repeated; and so are summons
repeated."66

Then in A Flower of Emirdað, he says:

"By making known that it is also a book of prayer and summons, of invocation and Divine
unity, which require repetition, it demonstrates a sort of miraculousness through making
understood in a single sentence and a single story through its agreeable repetitions numerous
different meanings to numerous different classes of people."67

Second Point

"Since the Qur'an addresses all classes of men and is healing for them, from the most
intelligent to the most stupid, the pious and the sinners, those who are ascetic and those who
are not, all classes of men have the right to receive this Divine address and to take the
medicines from this pharmacy of the Most Merciful. However, not everyone can always read
the whole Qur'an, for which reason its necessary aims and proofs are repeated in the long
suras in particular, so that each becomes like a short Qur'an and everyone can receive the
reward of recitation of the whole Qur'an by reading easily the sura he wants when he wants.
Yes, the verse, And We have indeed made the Qur'an easy to remember, then is there any to
receive admonition?(54:16, etc.) proves this truth."68

The wisdom in or purpose of the repetition in this Point is related to those who are addressed
by the Qur'an and to their situation, and indicates the sort of repetition called 'repetition of
meanings.' This point is further elucidated in other parts of the Risale-i Nur. In Mathnawi
Bediuzzaman says:
"Know O friend! Just as all the suras of the Qur'an of Miraculous Exposition contain in
summary all that is included in the Qur'an, so each contains the aims and important stories
mentioned in the other suras. The purpose of this is that those people who do not have the
time to read the whole Qur'an, or have the time to read only a part of it or a sura, should not
be deprived of the merits that accrue from a whole reading of it. Yes, the unlettered may be
able to read only one sura. So in order not to deprive them of earning full reward, the Qur'an's
miraculousness followed this point and made every sura like a whole Qur'an."69

Bediuzzaman again mentions this in A Flower of Emirdað, and explains it saying:

"For this purpose, and since everyone does not always have the time or capability to read the
whole Qur'an, it repeats those stories in the same way as the important pillars of belief, in
order to make all the long and middle-length Suras each like a small Qur'an. To repeat them
then is not excessive, it is required by eloquence, and teaches that the question of
Muhammad (PBUH) is the greatest question of mankind and the most important matter of the
universe."70

Third Point

"Physical needs change with the change of seasons; they either increase or lessen. For
instance, one has need of air every instant. One has need of water when one is thirsty. One
has need of food every day. One has need of light, generally speaking once a week. And so
on. Similarly, the times of spiritual needs differ. One has need of the word 'Allah' every instant.
One has need of 'In the Name of God' all the time. One has need of 'There is no god but God'
every hour. And so on. In consequence of this, the repetition of the Qur'an's verses and words
arises from the repetition of need. It indicates too the severity of the need for them."71

The purpose of the repetitions mentioned in this point is the repetition of need, for which
reason, the repetition is necessitated by eloquence and by the situation of those addressed.
Bediuzzaman mentions this in other places in the Risale-i Nur. In his Mathnawi he expresses
it similarly, but because it clarifies certain expressions, I am quoting it in full:

"In his physical life, man is in need of air every instant, water all the time, food all the time and
every day, and light every week. In reality the repetition of these is not repetition, it arises from
the repetition of needs. Similarly, in his spiritual life, man is in need of all the things mentioned
in the Qur'an: some he is in need of every instant, like 'Hu Allah,' for the spirit breathes
through this. He is in need of some all the time. Thus, it is because of the needs of man's
heart that the Qur'an repeats things. For example, because 'Bismillah' satisfies the heart and
spirit like a gentle breeze, because of this need, it is repeated frequently in the Qur'an."72

Giving most of the Qur'an's repeated verses, in A Flower of Emirdað Bediuzzaman says
(although the following is a lengthy quote, I have included it in full so that Bediuzzaman's
viewpoint in the interpretation of the repetitions can be illustrated in his own words, unaffected
by the researcher, and the precision and succinctness of his words become clear):

"With regard to repetition being necessary due to the repetition of need, the repetition of
certain verses which, as answers to numerous repeated questions over a period of twenty
years, instruct numerous different levels of people is not a fault, indeed, to repeat certain
sentences so powerful they produce thousands of results and a number of verses resulting
from countless evidences, which describe an infinite, awesome, all-embracing revolution that,
by destroying utterly the vast universe and changing its shape at Doomsday, will remove the
world and found the mighty hereafter in its place, and will prove that all particulars and
universals from atoms to the stars are in the hand and under the disposal of a single Being,
and will show the Divine wrath and dominical anger -on account of the result of the universe's
creation- at mankind's wrongdoing, which brings to anger the earth and the heavens and the
elements, to repeat such verses is not a fault, but most powerful miraculousness, and most
elevated eloquence; an eloquence and lucid style corresponding exactly to the requirements
of the subject.
"For example, as is explained in the Fourteenth Flash of the Risale-i Nur, the sentence, In the
Name of God, the Merciful, the Compassionate, which forms a single verse and is repeated
one hundred and fourteen times in the Qur'an, is a truth which binds the Divine Throne and
the earth, and illuminates the cosmos, and for which everyone is in need all the time; if it was
repeated millions of times, there would still be need for it. There is need and longing for it, not
only every day like bread, but every moment like air and light.

"And, for example, the verse, And verily your Sustainer is Exalted in Might, Most
Compassionate, which is repeated eight times in Sura Ta. Sin. Mim. Repeating on account of
the result of the universe's creation and in the name of universal dominicality, the salvation of
the prophets whose stories are told in the Sura, and the punishments of their peoples, in
order to teach that dominical dignity requires the torments of those wrongdoing peoples while
Divine compassion requires the prophets' salvation, is a concise, miraculous, and elevated
miraculousness, for which, if repeated thousands of times, there would still be need and
longing.

"And, for example, the verse, Then which of the favours of your Sustainer will you deny?,
which is repeated in Sura al-Rahman, and the verse, Woe that Day to the rejecters of truth!, in
Sura al-Mursalat shout out threateningly to mankind and the jinn across the centuries and the
heavens and the earth, the unbelief, ingratitude, and wrongdoing of those who bring the
universe and the heavens and earth to anger, spoil the results of the world's creation, and
deny and respond slightingly to the majesty of Divine rule, and aggress against the rights of
all creatures. If a general lesson thus concerned with thousands of truths and of the strength
of thousands of matters is repeated thousands of times, there would still be need for it and its
awe-inspiring conciseness and beautiful, miraculous eloquence.

"And, for example, the repetition of the phrase, Glory be unto You! There is no god but You:
Mercy! Mercy! Save us, deliver us, preserve us, from Hell-fire! in the supplication of the
Prophet (PBUH) called Jawshan al-Kabir, which is a true and authentic supplication of the
Qur'an and a sort of summary proceeding from it. Since it contains the greatest truth and the
most important of the three supreme duties of creatures in the face of dominicality, the
glorification and praise of God and declaring Him to be All-Holy, and the most awesome
question facing mankind, man being saved from eternal misery, and worship, the most
necessary result of human impotence, if it is repeated thousands of times, it is still few.

"Thus, repetition in the Qur'an looks to principles like these. Sometimes on one page, even,
with regard to the requirements of the position and the need for explanation and the demands
of eloquence, it expresses the truth of Divine unity perhaps twenty times explicitly and by
implication. It does not cause boredom, but gives a power to it and inspires an eagerness. It
has been explained in the Risale-i Nur with proofs how appropriate, fitting, and acceptable
from the point of view of rhetoric are the repetitions in the Qur'an."73

Fourth Point

"You know that the Qur'an both set the foundations of this firm and mighty religion and the
pillars of Islam, and transformed the life of society. It is clear that a founder has great need of
repetition so that the things he is establishing may be well-founded. For something that is
repeated becomes firmly fixed and firmly established, and is not forgotten.

"Similarly, the Qur'an is a guide that answers the questions, asked either verbally or by the
tongue of disposition, by the various classes of men. And everyone knows that if a question is
repeated, its answer is also repeated."74

Fifth Point

"You know that the Qur'an speaks of vast matters, and it calls on hearts to believe in them
and affirm them. Then it mentions the finest truths, and urges the mind to [acquire] knowledge
and exactitude. In order to establish those matters and truths in the heart and mind, it
therefore needs to repeat them in various styles in various suras."75

There is a sort of link between the fourth and fifth Points by virtue of the aims and the
meanings mentioned being complementary. For he is pointing out the role of repetition in
emphasizing the truths of religion, and in establishing them in people's minds and hearts. In
my view, the reply Bediuzzaman gives to the answer in A Flower of Emirdað illustrates clearly
what he meant by this point:

"Second Question: 'What is the purpose of the Qur'an proving and drawing attention to the
hereafter, Divine unity, and man's reward and punishment thousands of times, explicitly,
implicitly, and allusively, and teaching them in every sura, on every page, and in every
discussion?'

"The Answer: To instruct in the most important, most significant, and most awesome matters
in the sphere of contingency and in the revolutions in the universe's history concerning man's
duty, the means to his eternal misery or happiness -man who undertook the Divine
vicegerency of the earth- and to remove his countless doubts and to smash his violent denials
and obduracy, indeed, to make man confirm those awesome revolutions and submit to those
most necessary essential matters which are as great as the revolutions, if the Qur'an draws
his attention to them thousands, or even millions of times, it is not excessive, for those
discussions in the Qur'an are read millions of times, and they do not cause boredom, nor
does the need cease.

"For example, since the verse, For those who believe and do righteous deeds are gardens
beneath which rivers flow,(85:11) * They will dwell there for ever(5:85 etc.) shows the truth of
the good news of eternal happiness, which "saves from the eternal execution of the reality of
death, which every moment shows itself to wretched man, both himself, and his world, and all
those he loves, and gains for them an everlasting sovereignty," if it is repeated thousands of
millions of times and given the importance of the universe, it still is not excessive and does
not lose its value. Thus, in teaching the innumerable, invaluable matters of this sort, and
endeavouring to persuade, convince, and prove the occurrence of the awesome revolutions
which will destroy the present form of the universe and transform it as though it was a house,
the Qur'an of Miraculous Exposition certainly draws attention to these matters thousands of
times times explicitly, implicitly, and allusively, and this is not excessive, but renews the
bounty which is like an essential need, the same as the essential needs of bread, medicine,
air, and light are renewed.

"And, for example, as is proved decisively in the Risale-i Nur, the wisdom in the Qur'an
repeating severely, angrily, and forcefully, threatening verses like, For wrong-doers there is a
grievous penalty.(14:22) * But for those who reject [God] - for them will be the Fire of Hell
(35:36) is that man's unbelief is such a transgression against the rights of the universe and
most creatures that it makes the heavens and earth angry and brings the elements to anger
so that they deal blows on those wrong-doers with tempest and storm. According to the clear
statement of the verses, And when they are cast therein, they will hear the [terrible] drawing-in
of its breath as it blazes forth * Almost bursting with fury,(67:7-8) Hell so rages at those
iniquitous deniers that it almost disintegrates with fury. Thus, through the wisdom of showing,
not from the point of view of man's smallness and insignificance before such a general crime
and boundless aggression, but the importance of the rights of the Monarch of Universe's
subjects before the greatness of the wrongful crime and the awesomeness of the unjust
aggression, and the boundless ugliness in the unbelief and iniquity of those deniers -in
accordance with the wisdom of showing this, if repeating in His decree most wrathfully and
severely the crime and its punishment, thousands, millions, or even thousands of millions of
times, it still would not be excessive and a fault, because for a thousand years thousands of
millions of people have read such verses every day, not with boredom, but with complete
eagerness and need.

"Indeed, every day, all the time, for everyone, one world disappears and the door of a new
world is opened to them. Through repeating There is no god but God a thousand times out of
need and with longing in order to illuminate each of those transitory worlds, it makes There is
no god but God a lamp for each of those changing veils. In the same way, in accordance with
the wisdom of appreciating through reading the Qur'an the penalties of those crimes and the
severe threats of the Pre-Eternal Monarch, which smash their obduracy, and of working to be
saved from the rebellion of the soul, so as not to obscure in darkness those multiple, fleeting
veils and renewed travelling universes, and not to make ugly their images which are reflected
in the mirrors of their lives, and not to turn against them those guest views which may testify
in favour of them, the Qur'an repeats them in most meaningful fashion. Even Satan would
shudder at imagining to be out of place these so powerful, severe, and repeated threats of the
Qur'an. It shows that the torments of Hell are pure justice for the deniers who do not heed
them."76

Sixth Point

"You know that every verse has an outward aspect, an inner aspect, a limit, and an aim
(matla'). And every story has numerous aspects and aims, serves many purposes, and states
many things. In which case, any particular verse may be mentioned anywhere for another
aspect of it, or purpose, suitable to that place. Thus, even if it appears to be repetition, in
reality it is not."77

The purpose of the repetition described in this point is connected to the sort mentioned
above, called 'repetition of the meaning,' and refers in particular to the stories of the prophets.
Bediuzzaman discusses the reasons for the repetitions of these in various places in the
Risale-i Nur. He says in his Qur'anic commentary:

"The story of Moses contains numerous virtues and instances of wisdom. It is pure eloquence
that every place it is mentioned, an aspect of it should be related suitable to that place. Yes,
the Qur'an of Mighty Stature took that famous story as silver into its 'shining hand' and forging
it into gold, so embossed it with eloquence that all the masters of eloquence prostrated in
wonderment before it."78

While in A Flower of Emirdað he says:

"And, for example, in repeating many times the stories of Moses (Peace be upon him), which
contain many instances of wisdom and benefits, like that of the Staff of Moses, and of the
other prophets (Peace be upon them), it demonstrates that the prophethoods of all the other
prophets are a proof of the veracity of the prophethood of Muhammad (PBUH), and that one
who does not deny all of them cannot in truth deny his messengership."79

In addition to the matters related to repetition in the Qur'an discussed in the above six Points,
the researcher becomes aware that Bediuzzaman attached particular importance to repeated
recital of the Qur'an, and said that the desire to recite it and not becoming bored by its
repetition are aspects of the Qur'an's miraculousness. He says:

"Furthermore, the All-Wise Qur'an demonstrates its miraculousness before the uneducated
mass of people, who do not understand its meaning, by not wearying them. Indeed, they say:
'If I hear the finest and best known poems two or three times, I become bored of them. But
the Qur'an never wearies me; even, the more I listen to it, the more it pleases me. It cannot
therefore be written by man.'"80

Others of the Qur'an's characteristics is this: "...and its all the time being inscribed with
eagerness in the hearts of millions of hafizes; and its not causing weariness through its
frequent and numerous repetitions;..."81 Thus, the Qur'an is renewed as times change, and
grows sweeter with repetition."82 And "when read repeatedly it begins to glow like a pearl,
scattering rays of truth and reality on all sides."83

Conclusion and Results of the Paper

1. Scholars of the early period studied repetition in the Qur'an in order to expound the
purposes of the repetitions, demonstrate that repetition is an eloquent style frequently used in
Arabic, and in this way to dispel the doubts about it sown by atheists.

2. They defined and interpreted the repetitions as 'literal' repetitions (repetition of words and
phrases) and repetitions of meanings, and subdivided the former into 'adjacent literal
repetitions' and 'disjoined literal repetitions.' They explained the adjacent literal repetitions as
being either for emphasis or for indicating a new meaning defined by the context; and the
disjoined repetitions they explained by the number of related things; and they interpreted the
repetitions of meanings as indicating a meaning not present in the first context.

3. Although Bediuzzaman encountered numerous problems in his life, and suffered untold
difficulties in his long jihad to instil the truths of belief in people's hearts, he studied and
analyzed repetition in the Qur'an comprehensively and to a high standard.

4. Bediuzzaman interpreted the Qur'an generally in respect of worship and remembrance of

God, saying that the repetitions were to establish new meanings, and that every meaning and
story that is repeated in the Qur'an expresses different meanings and different lessons.

5. Bediuzzaman stated that the nature of the Qur'an's subject matter, and the basic aims it
wants to root in people's hearts, necessitate frequent repetition, so that even if they are
repeated thousands or even millions of times, it still would not be excessive or defective from
the point of view of eloquence.

6. Bediuzzaman said that since the situations of those addressed by the Qur'an and their
capacities are all different, all the Qur'an's suras have to include its main aims, such as Divine
unity, prophethood, and the hereafter. In this way, those who can read only a few suras can
receive their share of the Qur'an.

7. According to Said Nursi, one of the main reasons for repetition in the Qur'an is the
repetition of man's spiritual needs; just as man's physical needs re-occur at particular times,
so do his spiritual needs. The Qur'an answers this need with its repetitions.

8. Bediuzzaman interpreted the repetition of the stories of the prophets in the Qur'an as
indicating different meanings in each place they are repeated. Thus, while mentioning one
meaning in one place, the story touches on other aspects in another place, and while
mentioning a particular aim in one sura, in another it presents another aim.

9. Bediuzzaman explained the purposes of repetition in the Qur'an in various places in the
Risale-i Nur, and proved the close conformity of the repetitions with eloquence, and how well-
placed and harmonious they are. For the repeated truths of the Qur'an are of such high value
that they comprise numerous instances of wisdom and purposes at the same time. Thus,
anyone of sound mind testifies that the repetitions in the Qur'an are a powerful miracle, but
alas, for those who hearts are sick and consciences afflicted with the plague of materialism,
this rule applies:

Man denied the light of the sun due to disease of the eye,

His mouth denied the taste of water due to sickness.84

10. Finally, Bediuzzaman's treatment of repetition in the Qur'an saves man from feeling doubt
or hesitation about its purposes and affords him a comprehensive understanding that includes
words expressing supplication and invocation of God, and prompts him to say this: even if this
verse or phrase was to be repeated thousands of times, it would not spoil the eloquence nor
mar the language. Similarly, constant recitation of the Qur'an causes no boredom or
weariness, for the more the Qur'an is repeated, the more it radiates its lights and the sweeter
it becomes, scattering the rays of truth and reality on all sides. For It is no less than revelation
inspired.
And our last prayer is "All praise be God, the Sustainer of all the worlds." And peace and
blessings be upon our master Muhammad, and on all his Family and Companions. Amen.

***

Prof. Dr. GHANIM QADDURI AL-HAMAD

Prof. al-Hamad was born in Tikrit in Iraq in 1950. He did postgraduate studies in Cairo
University, and received his doctorate from Baghdad University in 1985, where he taught. He
at present lectures in Tikrit University. He has written and published five books, edited
fourteen books, and prepared more than fifteen papers.

***

FOOTNOTES

1. The verbal noun of the 2nd form of the verb (karra) karrara is takrir. Some scholars say that
the (1st form) verbal noun takrar is a form of the verbal noun takrir, and others say that it is
derived from the 2nd form of the verb, which expresses causation and intensification of
meaning. See, al-Sibawayh, al-Kitab [Tahqiq: 'Abd al-Salam Muhammad Harun] (Cairo: n.p.,
n.d.) iv, 79; al-Razi, Muhammad ibn al-Hasan al-Istarabadi, Sharh al-Shafiyya Ibn al-Hajib
[Tahqiq: Muhammad Zafzaf and others] (Cairo: Matba' al-Majazi) i, 167.

2. See, Ibn Manzur, Lisan al-'Arab, vi, 450; art. Karrara.

3. al-Zarkashi, Badruddin Muhammad ibn 'Abdullah, al-Burhan fi 'Ulum al-Qur'an [Tahqiq:

Muhammad Abu Fadl Ibrahim] (Cairo: Matba' 'Isa al-Bani al-Halabi, 1972) iii, 10.

4. See, al-Zarkashi, al-Burhan, iii, 9; al-Suyuti, Jalal al-Din 'Abd al-Rahman, al-Itqan fi 'Ulum
al-Qur'an [Tahqiq: Muhammad Abu Fadl Ibrahim] (Cairo: Matba' al-Mashhad al-Husayni, 1st
edn. 1967) iii, 197.

5. Verses 67-68, 103-104, 121-122, 139-140, 158-159, 174-175, 190-191.

6. Ibn Qutayba, 'Abdullah ibn Muslim, Ta'wil Mushkil al-Qur'an [Tahqiq: al-Sayyid Ahmad
Soqrat] (al-Madinat al-Munawwara: al-Maktaba al-'Ilmiyya, 1980) 32.

7. al-Khattabi, Hamad ibn Muhammad, "Bayan I'jaz al-Qur'an [Tahqiq: Muhammad

Khalafullah ' Muhammad Zaghlul Salam]" in Thalatha Rasa'il fi I'jaz al-Qur'an (Egypt: Dar al-
Ma'arif) 39-40.

8. al-Sakkaki, Abu Ya'qub ibn Muhammad, Miftah al-'Ulum (Beirut: Dar al-Kutub al-'Ilmiyya,
1403/1983) 592.

9. al-Farra', Abu Zakariya Yahya ibn Ziyad, Ma'ani al-Qur'an [Tahqiq: Muhammad 'Ali al-Najjar
and others] (Cairo: n.p., n.d.) iii, 287-8.

10. al-'Askari, Abu Hilal, Kitab al-Sina'atayn [Tahqiq: 'Ali ibn Muhammad al-Bajawi '
Muhammad Abu Fadl Ibrahim] (Cairo: Matba' 'Isa al-Bani al-Halabi, 1971) 199.

11. al-Qazwini, Jalal al-Din Muhammad ibn 'Abd al-Rahman, al-Idah fi 'Ulum al-Balagha (Dar
al-Maktab al-'Ilmiyya, 1305/1985) 198.
12. al-Khattabi, Bayan I'jaz al-Qur'an, 52.

13. al-Baqillani, Abu Bakr Muhammad ibn Tayyib, I'jaz al-Qur'an [Tahqiq: al-Sayyid Ahmad
Saqar] (Egypt: Dar al-Ma'arif, 5th edn. 1981) 106.

14. Ibn Faris, Ahmad ibn Faris, al-Sahibi fi Fiqh al-'Arabiyya wa Sunan al-'Arab fi Kalamiha
[Tahqiq: al-Sayyid Ahmad Saqar] (Cairo: Matba' 'Isa al-Bani al-Halabi, 1977) 341. See also,
al-Suyuti, Jalal al-Din, al-Muzhir fi 'Ulum al-Lugha [Tahqiq: Muhammad Ahmad Jadd and
others] (Cairo: Matba' 'Isa al-Bani al-Halabi) i, 332.

15. al-Tha'alabi, Abu Mansur 'Abd al-Malik ibn Muhammad, Fiqh al-Lugha wa Sirr al-'Arabiyya
[Tahqiq: Mustafa al-Safa and others] (Matba' Mustafa al-Babi al-Halabi, 2nd edn. 1373/1954)
350.

16. al-Zarkashi, al-Burhan, iii, 8-34; al-Suyuti, al-Itqan, iii, 193-206.

17. See, al-Suyuti, al-Itqan, iii, 204; al-Baghdadi, Isma'il Pasha, Hadiyat al-'Arifin fi Asma' al-
Mu'allifin wa Athar al-Musannifin [tashih: Muhammed Þerefuddin Yaltakaya] (Istanbul: 1945,
1947) ii, 148.

18. See, al-Zirikli, Khayr al-Din, al-I'lam (Beirut: Dar al-'Ilm li'l-Malayim, 5th edn. 1980) vi, 210;
al-Hasnawi, Muhammad, al-Fasila fi'l-Qur'an (Beirut: al-Maktab al-Islami, 1983) 263.

19. al-Farra', Ma'ani al-Qur'an, iii, 287.

20. al-Farra', Ma'ani al-Qur'an, iii, 288.

21. Quoted from, al-Murtada, al-Sharif 'Ali ibn al-Husayn, Amali al-Murtada (Egypt: Matba' al-
Sa'ada, 1325/1907) i, 83.

22. Ibn Qutayba, Ta'wil Mushkil al-Qur'an, 235-6.

23. al-Khatib al-Iskafi, Muhammad ibn 'Abdullah, Durrat al-Tanzil wa Ghurrat al-Ta'wil (Beirut:
Dar al-Afaq al-Jadida, 1393/1973) 533.

24. al-Kirmani, Taj al-Qurra' Mahmud ibn Hamza, Asrar al-Takrar fi'l-Qur'an [Tahqiq: 'Abd al-
Qadir Ahmad 'Ata] (Tunis: Dar Abu Salama, 1983) 221.

25. al-Khatib al-Iskafi, Durrat al-Tanzil, 536.

26. al-Zubayri, Abu Ja'far Ahmad ibn Ibrahim, Milak al-Ta'wil al-Qati' bi-Dhawi'l-Ilhad wa'l-Ta'til
fi Tawjih al-Mutashabih al-Lafz min Aya'l-Tanzil [Tahqiq: Sa'id al-Falah] (Beirut: Dar al-Gharb
al-Islami, 1303/1983) 1150-1151.

27. al-Khazin, 'Ali ibn Muhammad al-Baghdadi, Lubab al-Ta'wil fi Ma'ani al-Tanzil (called,
Tafsir al-Khazin) (Cairo: Matba' al-Istiqama, 1381) vii, 254.

28. Abu Hayyan, Muhammad ibn Yusuf, al-Bahr al-Muhit (Dar al-Fikr, 1398/1978) viii, 521.

29. al-Baghawi, Abu Muhammad al-Husayn ibn Mas^ud al-Farra', Ma^alim al-Tanzil, written
on the margins of Tafsir al-Khazin (Cairo: Matba' al-Istiqama, 1381) vii, 219-220.

30. al-Zamakhshari, Jarullah Mahmud ibn 'Umar, al-Kashshaf 'an Haqa'iq al-Tanzil wa 'Uyun
al-Aqawil fi Wujuh al-Ta'wil (Dar al-Fikr) iv, 267.

31. Abu Hayyan, al-Bahr al-Muhit, viii, 488.

32. Ibn Qutayba, Ta'wil Mushkil al-Qur'an, 239.

33. al-Khatib al-Iskafi, Durrat al-Tanzil, 533. See also, al-Kirmani, Asrar al-Takrar fi'l-Qur'an,
213.

34. al-Nasafi, 'Abdullah ibn Ahmad, Madarik al-Tanzil wa Haqa'iq al-Ta'wil (known as, Tafsir al-
Nasafi) (Beirut: Dar al-Kitab al-'Arabi) iii, 195.

35. al-Baydawi, Abu Sa'id 'Abdullah ibn 'Umar, Anwar al-Tanzil wa Asrar al-Ta'wil (called,
Tafsir al-Baydawi) (Beirut: Dar al-Kutub al-'Ilmiyya, 1408/1988) ii, 449.

36. See, al-Khatib al-Iskafi, Durrat al-Tanzil, 463; al-Kirmani, Asrar al-Takrar fi'l-Qur'an, 198;
al-Nasafi, Madarik al-Tanzil, iv, 214.

37. al-Fakhr al-Razi, Muhammad ibn 'Umar, al-Tafsir al-Kabir (famous as Mafatih al-Ghayb)
(Dar al-Fikr, 1405/1985) xxix, 97.

38. Ibn Qutayba, Ta'wil Mushkil al-Qur'an, 232, 234.

39. Ibn Faris, al-Sahibi fi Fiqh al-'Arabiyya, 343.

40. al-Zarkashi, al-Burhan, iii, 25; al-Suyuti, al-Itqan, iii, 204.

41. Nursi, Bediuzzaman Said, Letters 1928-1932 [Eng. trans.] (Istanbul: Sözler Publications,
2nd edn. 1997) 419.

42. Nursî, Bediüzzaman Said, Mesnevi-i Nûriye [Turk. trans. Abdülmecid Nursî] (Istanbul:
Envar Neþriyat, 1994) 7.

43. al-Nursi, Badi'u'z-Zaman Sa'id, al-Mathnawi al-'Arabi al-Nuri [Tahqiq: Ihsan Qasim al-
Salihi] (Mosul: Matba' al-Zahra, 1409/1988) 156.

44. Nursi, Bediuzzaman Said, The Words [Eng. trans.] (Istanbul: Sözler Publications, new
edn. 1998) 463-4.

45. al-Nursi, al-Mathnawi al-'Arabi al-Nuri, 206.

46. al-Nursi, al-Mu'jizat al-Ahmadiyya [Arabic trans. Ihsan Qasim al-Salihi] (n.p., 2nd edn.,
1411/1990) 25, 155, 186, 201; al-Mathnawi al-'Arabi al-Nuri, 77, 156, 230, 374.

47. The Words, 376.

48. The Words, 376-8.

49. Mesnevi-i Nûriye, 230; Ýþarat al-I'caz [Turk. trans. Abdülmecid Nursî] (Istanbul: Envar
Neþriyat, 1995) 10-11; Letters, 243-4.

50. Ýþarat al-I'caz, 6.

51. The Words, 375.

52. Letters, 244.

53. Nursi, The Rays Collection [Eng. trans.] (Istanbul: Sözler Publications, 1998) 262 fn 25.
54. Mesnevi-i Nûriye, 230-2.

55. Letters, 244.

56. The Rays Collection, 262-276.

57. The Words, 465-76.

58. In al-Mathnawi al-'Arabi al-Nuri (p. 230-1) Bediuzzaman refers to his work Lema'at, in
which are discussed the Qur'an's miraculousness and the purposes of the repetitions, but I
have not had the opportunity to study it. [See, The Words, 767-770- tr.]

59. The Rays Collection, 262; The Words, 465.

60. al-Mathnawi al-'Arabi al-Nuri, 141.

61. al-Mathnawi al-'Arabi al-Nuri, 125.

62. al-Mu'jizat al-Ahmadiyya, 188; al-Mathnawi al-'Arabi al-Nuri, 376.

63. The Rays Collection, 264.

64. al-Mathnawi al-'Arabi al-Nuri, 316.

65. Mesnevi-i Nûriye, 230-1.

66. Mesnevi-i Nûriye, 240.

67. The Words, 467.

68. Mesnevi-i Nûriye, 231.

69. Mesnevi-i Nûriye, 108.

70. The Words, 473.

71. Mesnevi-i Nûriye, 231.

72. Mesnevi-i Nûriye, 127.

73. The Words, 467-9.

74. Mesnevi-i Nûriye, 232.

75. Mesnevi-i Nûriye, 232.

76. The Words, 471-3.

77. Mesnevi-i Nûriye, 232.

78. Ýþaratü'l-Ý'caz, 31.

79. The Words, 473.

80. Letters, 222.

81. The Words, 466.

82. Isharat al-I'jaz fi Mazann al-Ijaz [Tahqiq: Ihsan Qasim al-Salihi] (Baghdad: Dar al-Anbar,
1st edn. 1409/1989) 277.

83. Isharat al-I'jaz, 49.

84. The Words, 474.

***